Teaching, a certain sage, Gaudapada by name, has written a poem. This poem is now translated, prefaced by the Mandukya Upanishad itself. Gaudapada. Gaudapada, grand Guru of Shankara, is the author of Mandukya Karika, a commentary on Mandukya Upanishad. It was written in 8th century, and is the earliest. : Mandukya Upanishad with Gaudapada’s Karika eBook: Gaudapada, Charles Johnston: Kindle Store.

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May no harm be done Here, May the vessels of the great Seers continue in Salvation, May these movements be in accord with Divine Will, May this desire be motivated by Love, May what is not beneficent wither to obscurity. The Mandukya Upanishad will describe the coming into being and the winding down of the material universe as a cycle that will be repeated as a result of its cause once more arising. So to answer any questions arising from this apparent conflict we should explain.

Such an environment would be a duality and this is the error here. Existence Itself could not “Be” without the primal knowledge of “how it could Be”. This Absolute Knowledge is the Singularity from which the apparent void and this universe is projected and supported by and to which it has to eventually return. The fact of the Singularity of existence is undeniable to the wise. The fact of a singularity is that it must always remain a singularity.

Karik forms of the universe are the lawful cause of the expansion of the void or universe. The purpose of the Mandukya Upanishad is to explain this manxukya fact.

Without entropy this material creation would gaudzpada an eternal maze of being misled by the senses into believing this duality to be real. In fact this vision of the great Seers of the scriptures can also be understood empirically through these very laws of thermodynamics.

This means that this gaudpada Existence has always been and must always be. Gaudapada argues that the Absolute alone Exists without origination.

Before creation there existed no Birth. After this Creation there remains No Birth. This is the conclusion of Gaudapada’s Karika on the Mandukya Upanishad.

It is well known that the whole of this manifest universe is transient and mortal. There exists no material form that will not perish with time. It is Truth as Absolute Knowledge that is imperishable. The word OM is described as imperishable due to it being the sound or name of the Universe. Therefore it is the name of that Knowledge that forms this entire mortal Universe. All that is created is transient and mortal and therefore subject to the effects of time.

What is beyond the world of time is what is immortal and the Absolute alone is immortal. Om is beyond the world of time because whether it is manifest or unmanifest it is held as the eternal knowledge that is the Absolute. The Self is the Karuka.


In reality all names and forms exist purely as knowledge within Non-Dual Absolute Consciousness. In truth it is within Absolute Consciousness that all experience takes place.

The four quarters are not meant to be taken literally of course. The meaning is that the described states are merely experiences that appear on the one unchanging Consciousness Absolute. The fourth state is the eternal reality that remains after the cessation of the three transient states. The first quarter yaudapada Vaisvanara. Its field is the waking state. Its consciousness is outward-turned.

It is seven-limbed and nineteen-mouthed. It enjoys gross objects. It follows that our desires will be of a material nature. Vaisvanara is described as this material universe which resulted from that original desire to experience worldly knowledge. The seven limbs being: All of these represent the means of experiencing the satisfaction of material desire.

Gaudapada’s Karika on the Mandukya Upanishad

Mans desires are to feed and satisfy his senses. Relying on our senses our world is a material world. The world of gross creation. The second quarter is Taijasa.

Its field is the dream state. Its consciousness is internal. It is seven limbed and nineteen mouthed. It enjoys subtle objects. While asleep and dreaming the being is not conscious of external phenomena because the person is not looking to the senses for guidance. In all respects other mabdukya material there is no difference between waking and dream states of consciousness. His mouth is consciousness. Prajna krika the meaning of pure consciousness and knowledge.

Without the experience of dreams or sensory input there is nothing to differentiate within consciousness. Prajna being consciousness alone and at rest the state is harmony and bliss.

Within this Absolute Truth duality does not exist as the cause of the delusions of desire and fear. Bliss is the natural eternal state of The Absolute. This place is the beginning and end of all beings. This is the “state” of Self that transcends the other three states. Which quarter is the One quarter that knows all other quarters or states, but at kadika same time is unknown by those three states? Which quarter is the One quarter that provides continuity or unity to the other three? Which One quarter is it that through the very fact of its existence allows the other three quarters to “imagine” themselves as being a complete entity?

Which one quarter is mmandukya that allows the other states to rise and fall, come into apparent being and apparently to fall out of being? Which one “Quarter” is Eternal. What is it that Alone Truly Exists? This is to be realised. One and the same All-pervading is traditionally known lit. These “remembered” states could be described much like our experience in the waking state of being the witness to having a dream state.

This Universe is experienced as existing purely due to it’s being pervaded or supported by That Absolute knowledge and Consciousness.

This Absolute Self described as “well set up in the body” means the body and all this is but the Self as described above. The void within is as the space in an empty jar. If at any time ones understanding is at variance to this reality then forgetting is taking place.

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Here it appears three fold. Prajna whose state cognises no sensory input or desire consequently rests in stillness and bliss. The experience termed here as enjoyment is meant as the enjoyment of privilege. That is, to exist and be experiencing is a privilege.

As such an experience of boredom would regardless of circumstance also be to yaudapada the privilege of experiencing.

Know gratification thus to be three fold.

Mandukya Upanishad,Gaudapada Karika

Taijasa means internal through the mind therefore it understands subtle objects known through knowledge alone. The same would be said when on hearing a sound the principle of hearing would be said to be gratified.

Each of the states under discussion produce an experience. If the being of creation literally took these three states to be three different consciousnesses providing three different states karikka enjoyment he would be in error.

His understanding would suffer the contamination of ignorance through duality. This person of creation would become aware of the underlying and sustaining Absolute consciousness that is unaffected by experience. All that is encompassed within this whole Universe has a beginning. All that exists has a beginning and an end. Prana is known as the breath that supports life so it is seen as a vital force. The meaning here is that this material Universe was created.

In fact all that exists is made manifest through Absolute Consciousness and Knowledge. Prana and Purusha have different subtleties of aspect and understanding when used or referred to in different situations. These other theories refer to those who have a dualistic view of Creation. They believe that there exists a separate God who has further created us as separate beings.

This dualistic understanding is seen by the non-dual philosophy of Advaita as being due to their their attention or discrimination being captured within creation. Others contemplating the nature of this existence attribute the appearance of the universe to the same forms of delusion or illusion that manifest objects in dreams or other conscious states. All that can be detected through our senses is transient. Being transient and mortal all that appears to exist is dependent on another for its support.

There is nothing here within creation that has true being. The creation theorists of the various disciplines and beliefs are to this day still searching for and discovering lesser parts of the greater parts. To realise the Eternal is to realise the Truth.

This theory does not acknowledge the question of existence itself.